In the ancient lands described by the sage Parāśara, there exists a region where the Vaṅgas, Māgadhas, Mānasas, and Mandagas dwell. Among these peoples, the Vaṅgas are mostly Brāhmaṇas, the Māgadhas are Kṣatriyas, the Mānasas are Vaiśyas, and the Mandagas are Śūdras. In the sacred realm of Śākadvīpa, those of disciplined mind worship Viṣṇu in the form of the Sun, performing the rites as prescribed. Śākadvīpa itself is encircled by the ocean of milk, forming a perfect ring equal in measure to the land it surrounds. This ocean is further enclosed by the vast island of Puṣkara, which is twice the size of Śākadvīpa in every direction. On Puṣkara, Savanā’s mighty son, Mahāvīra, resides, and the island is divided into two distinct regions: Mahāvīra and Dhātukī, the latter also known as Dhātukīkhanda. A single, renowned mountain called Mānasa stands at the center of Puṣkara, circular in shape, rising fifty thousand yojanas high and equally wide, dividing the island into its two regions. Each region is itself encircled by a ring-shaped mountain. Within these lands, humans live for ten thousand years, free from disease and sorrow, untouched by attachment or aversion. There are no distinctions of lowest or highest among them; no violence, envy, fear, hatred, fault, or greed mars their existence. Beyond the mountain lies Dhātakīkhaṇḍa, the outermost land, revered by gods, demons, and others, situated to the north of Lake Mānasa. In Puṣkara, truth and falsehood coexist, yet there are no rivers or additional mountains within its two regions. The humans and gods there share equal appearance, and the practices of caste, stage of life, religious duties, the three Vedas, punishment, and servitude are absent. These two regions, Dhātakīkhaṇḍa and Mahāvīra, are considered the highest earthly heavens, always pleasant, free from old age and disease. At the heart of Puṣkara stands the great Nyagrodha tree, the supreme abode of Brahmā, where Brahmā himself resides, worshipped by gods and demons alike. Surrounding Puṣkara is an ocean of sweet water, its expanse matching the island in size and forming a perfect circle. The arrangement of the islands and oceans follows a pattern of sevens, each island and ocean equal in size, with each successive pair doubling the previous. The waters of all these oceans remain ever equal, never deficient or excessive. Just as water in a pot rises when heated by fire, so too do the ocean waters rise with the waxing of the moon. They increase and decrease with the moon’s phases, during the bright and dark fortnights. The observed increase in ocean waters is five hundred and ten finger-breadths. In Puṣkara, food appears spontaneously, and the people partake of meals with all six tastes. Beyond the sweet-water ocean lies the golden region called Lokasaṃsthiti, twice the size of the previous, but devoid of all living beings. Further still stands the mountain Lokāloka, ten thousand yojanas wide and equally high. Beyond this, darkness envelops the shell established all around, itself surrounded by the fierce shell of the cosmic egg. This earth, together with the cosmic egg’s shell, continents, oceans, and great mountains, extends five hundred million leagues. It is the supporter and sustainer of all beings, the foundation of all worlds. Parāśara then turns to the sage, saying, “Now listen to the hells beneath the earth and waters, into which sinners are cast.” He names them: Raurava, Sūkara, Rodha, Tāla, Viśasana, Mahājvāla, Taptakumbha, Lavaṇa, and Vilohita; Rudhirāmbha, Vaitaraṇī, Krimiśa, Krimibhojana, Asipatravana, Kṛṣṇa, and the dreadful Lālābhakṣa; Pūyavaha, Pāpa, Vahnijvāla, Adhaḥśirā, Saṃdaṃśa, Kālasūtra, Tamaḥ, and Avīci; Śvabhojana, Athāpratiṣṭha, Āpraci, and many other exceedingly terrible hells. In the realm of Yama, these dreadful places inspire fear with weapons and fire, and those devoted to sinful acts fall into them. One who gives false testimony, speaks with partiality, or utters lies is sent to Raurava. Those who kill a fetus, destroy a city, slay a herd of cows, or restrain another’s breath fall into Rodha. Those who drink liquor, kill a Brāhmaṇa, steal gold, or associate with such acts go to Sūkara hell. Killing a Kṣatriya or Vaiśya, violating a teacher’s bed, shedding blood in heated vessels, or slaying royal guards leads to hell. Selling a virtuous wife, being a jailer, selling lion’s manes, or abandoning a devotee—all these fall into heated iron. Thus, the worlds above and below are described: the heavenly realms of Puṣkara and the dreadful hells beneath, each reflecting the deeds and destinies of beings, as revealed by the sage.